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Nothing in this world is final; 
all conclusions are provisional; 
the best must be superseded by a 

R. W. E. 

The Christopher Publishing House 
Boston, U. S. A. 


f- ■■■■ 




"The heroic books, even if printed in the character 
of our mother tongue, will always be in a language 
dead to degenerate times; and we must laboriously 
seek the meaning of each word and line, conjecturing 
a larger sense than common use permits out of what 
wisdom and valor and generosity we have. 

— Henry David Thoreau." 


These be troublous, even perilous times. 

It is therefore suggested that those of us who are 
capable of receiving worthwhile ideas gained from ex- 
perience and published in service to men, read and 
express in their lives the wisdom contained in the 
epochal Works of the Sage of Concord, Ralph Waldo 

Written a century ago, the urge of truth these 
Works express is of instant application. These Works 
contain the more of wisdom and beauty because of 
the relatively peaceful years in which they were pro- 
duced. It is said the truth is ever the same. And it 
is as well said that more of truth is ever being revealed. 

Forced to admit that our ideals are ever better than 
our performances, we with greater force bear witness 
that the reportedly unknown means by which "nebu- 
lous luminosity" becomes intellectually nucleated ideas, 
— we assert that the Means has for many centuries 
also been better idealized than actuated by man. Alas 
and obviously, even accepted Light Bearers such as 
Emerson continue to clothe what they call intuitional 
ideas with scholarly precepts, and thus not only does 
the ideal by performance but the far more important 
Means itself become clouded by "dark sayings". 


With commendable humility, Emerson writes that 
the learned and studious of thought have no monopoly 
of wisdom. Yet thousands of interested readers of 
the scholarly Lectures and the time-honored Emerson 
Essays seek a clearer understanding of the wisdom 
(truth) expressed in them, and this largely because 
of rhetorical form and vocabulary used by the learned 
and studious author. 

— A Pilgrim. 

Transcendentalism Truly Remarkable 


The closest approach to the Origin of ideas is sug- 
gested by the use of reason in making choice of sub- 
jects and objects as means from which is receivable 
experience eternal or temporal, spiritual or natural, 
ideal or actual. Repeated choice becomes a habit, es- 
tablishes character, reveals the momentous result of 
choice between what is symbolized by a Birthright 
and a Mess of Pottage. The following quotes from 
Emerson evidence a choice of the Birthright. 

"What is popularly called Transcendentalism among 
us is Idealism; Idealism as it appears in 1842." 

"As thinkers, mankind has ever been divided into 
two sects, Materialists and Idealists; the first class 
founding on experience, the second on consciousness; 
the first class beginning to think from the data of the 
senses, the second class perceive that the senses are 
not final, and say, 'The senses give us representations 
of things, but what are the things themselves, they 
cannot tell. The materialists insist on facts, on his- 
tory, on the force of circumstances and the animal 
wants of man: the idealist on the power of Thought 
and of Will, on inspiration, on miracle, on individual 
culture.' These two modes of thinking are both natu- 
ral, but the idealist contends that his way of thinking 



is in higher nature. He concedes all that the other 
affirms, admits the impressions of sense, admits their 
coherency, their use and beauty, and then asks the 
materialist for his grounds of assurance that things 
are as his senses represent them. 'But I,' he says, 'affirm 
facts not affected by the illusions of sense, facts which 
are of the same nature as the faculty which reports 
them, and not liable to doubt; facts which in their first 
appearance to us assume a native superiority to mate- 
rial facts, degrading these into a language by which 
the first are to be spoken; facts which it only needs a 
retirement from the senses to discern. Every mate- 
rialist will be an idealist but an idealist can never go 
backward to be a materialist.' 

"Shall we say then that Transcendentalism is the 
Saturnalia or excess of faith; the presentiment of a 
faith proper to man in his integrity, excessive only 
when his imperfect obedience hinders the satisfaction 

of his wishes? 

* * * 

"It is well known to most of my audience that the 
Idealism of the present day acquired the name of 
Transcendental from the use of that term by Immanuel 
Kant of Konigsburg, who replied to the skeptical phi- 
losophy of Locke which insisted that there was noth- 
ing in the intellect which was not previously in the 
experience of the senses, by showing that there was a 
very important class of ideas or imperative forms 
which did not come by experience, but through which 
experience was acquired; that these were intuitions of 
the mind itself; and he denominated them Transcen- 


dental forms. The extraordinary profundity and pre- 
cision of that man's thinking have given vogue to his 
nomenclature, in Europe and America, to that extent 
that whatever belongs to the class of intuitive thought 
is popularly called at the present day Transcendental." 

End of quotes. 

* * * 

Thus in 1842 the mysticism of Emerson left the 
meaning of Transcendentalism and Idealism in the 
mists. Emerson's meaning has long been sought and 
rarely found, for he would not "degrade" his mists 
into dense water for the majority of thirsty mankind. 
And in 1848 he transcends expression by stating that 
he is receptive of "a secret too great" for utterance. 

Profundity of thought ultimates in simplicity of one- 
ness, and this simplicity is shadowed forth when Emer- 
son states that the popular consciousness of 1842 ac- 
cepts Idealism as the synonym of Transcendentalism. 
But modern readers again are asking: "What did 
Emerson mean by Transcendentalism?" 

Emerson attaches great significance to this word, 
and, as an Idealist himself, he uses this symbol of 
exalted reason most reverently. To him, such a pure- 
ly metaphysical idea is degraded when sensualized 
by symbolic expression. 

Since ability to read evidences self-consciousness, 
readers have access to the Source of All-Consciousness, 
and since "the learned and studious of thought have 
no monopoly of wisdom" (Emerson quote), it would 
seem that without incurring the crime of les majeste, 
a modern friend of Emerson may courageously bring 
up to date the 1842 popular meaning of the word 
Idealism, and thus of Transcendentalism. The die- 


tionary defines Idealism as a metaphysical term mean- 
ing, "a doctrine that the only real existence is the 
idea, the intellectual perception : all arrangements of 
matter are subsequent to an idea. And an idea may 
be defined as an internal image of an external object 
planned and formed by the mind." Plato had this 
same theory, and Descartes epitomized it thus :"I think, 
therefore I am." This principle was expanded into a 
school of philosophers, an idealistic philosophy which 
under Berkeley and Hegel dominated the 19th cen- 
tury. There being "nothing new under the sun", we 
find this principle yet further indoctrinated in the 19th 
century "inspiration" that: God is Mind! 

We are cautioned to keep an open mind toward 
ideas received from all experiences, that we may right- 
ly discriminate ideas and appropriate such of these 
as are in harmony with our ideals. When accepted 
ideas harmonize with the ideal, the mind acquires the 
ability to enjoy a peace never before experienced. 

But it is evident that there is a mutual dependence 
of ideas and things, between what forms the substance 
of mind and what forms the matter of body. And 
this dependence must include not only the forces that 
impose form, but also the elements that compose mind 
and body. The forces and elements of ideas are per- 
ceptible by the mind in the body immediately con- 
cerned, but of themselves when so perceived, can trans- 
mit no impression on and through another body to 
the mind in that other body. 

By themselves, objectively impressed ideas have no 
objective or physical means of expressing their pres- 
ence outside the consciousness in which they are re- 
ceived. Moreover, the forces and elements of the body 


are to those of mind, relatively gross. The force of 
body, strength, may express in the action of one body 
to move another body from place to place, and to 
move the apendages of bodies and arrange and em- 
ploy them in many ways. 

All such movements of one body may be communi- 
cated to another body to and through the sensory 
nerves of both bodies. When repeatedly so communi- 
cated, there ordinarily results an habitual physical re- 
action, and it may be that the impression excites an 
idea, association of ideas, and remembered mental 
reactions. Yet without the physical transmission and 
mental perception of the sense impression, no chain 
of related rationalized reaction and physical reaction 
would be possible. And when there is least reasoning 
on an impressed sensation stimulated through a ner- 
vous system, the reaction expresses the rudimentary 
intelligence named instinct. Like means communicates 
with like means. 

In correspondence to the instinct of the body, there 
is the reason of the mind. The instinct of animals 
clearly serves them as reason does natural man. In- 
stinct is based on sensation, and expresses as habitu- 
alized sense reactions in preservation of animal exis- 
tence. And so this much to show the relation between 
mind and body, which major the two aspects of con- 
sciousness called reason and action, respectively. 

But if mind and body are mutually related through 
sensory means respecting reasoning and acting, what 
of the interaction (correspondence) among the rea- 
son of the mind, the emotion of the soul and the will 
of the Spirit in Man? As Kipling would say: these 
are other stories, — most interesting stories, for, note 


well, the above discussion evidences that mind is but 
one function of consciousness. 

While extolling the extraordinary profundity and 
precision of the reasoning of Emanuel Kant, and ac- 
knowledging that the Idealism of 1842 acquired the 
name Transcendentalism from the vocabulary of that 
great philosopher, Emerson actively specializes one 
of the three essential ideas on which Kant's whole 
philosophy rests, while casually noting the other two. 
To Emerson, the mind is the thinking substance! But 
Kant goes further and broadly declares that the world 
is the totality of ideated phenomena and that God 
is the Creator, the All-including Idea. To both Emer- 
son and Kant, all three of these declarations exist only 
as ideas. Emerson is a rationalistic Idealist, but Kant 
is placed by scholars as between Idealist and Ration- 
alist, favoring the latter. Kant is, in fact, an idealistic 

The use of the word mind when the whole conscious- 
ness is meant, and the inclusion of classical doctrines 
of the world in general under the supersensual ideo- 
logy of precepts, surely have veiled the simple mean- 
ing of the word Transcendentalism. Because of this 
rowfusion, Emerson and Carlyle mutually agreed that 
there had ceased to be contemporary religion anywhere. 
But what form of religion did Emerson profess, when 
he ignored the Inspiration of the Ancients expressed 
in the words of the First Great Commandment? For 
the use of the words heart, soul, mind and strength 
indicates four faculties through and by means of 
which man as a nucleus of consciousness serves, wor- 
ships, is devoted to and adores an Ideal named God. 
In this connection, it must be known that the ancients 


of India used the four words atma, buddhi, manas 
and rupa, to symbolize four separate but co-operative 
means or planes of conscious expression and progres- 
sion. And these intellectuals of India sought enlight- 
enment via the analytical approach. These were the 
pioneers of modern preceptual religionists. 

Why was Emerson in early life coldly intellectual? 
Heredity and environment centered his interests early 
in quest of "bookish" ideas. Until middle aged, Emer- 
son majored rational intelligence. Much study of lit- 
erature, ancient and modern, provided Emerson with 
a broader understanding of belief than that of the 
religious doctrinaire majority of the 19th Century. 
He deplored the narrow sectarianism of his contem- 
poraries, stating that he could best minister to the 
needs of his fellow men by leaving the ministry. And 
to that end he resigned his Unitarian pulpit. 

Fully cognizant that doctrinaires were exploiting 
his fellow men, he opposed with scholarly prudence 
the "ists" and "isms" of the world in general. It is 
no wonder that Emerson chose the infinite Knowable 
of the mystics rather than the limited Known of the 
occultists of his day. Thus in 1842, he saw Kant's 
Transcendentalism from the aspiring peaks of Mystic 
Idealism, and it was given him by friendly experience 
with the well-balanced consciousness of Thomas Car- 
lyle, to later include with his own rational percept of 
inspiration, an emotional concept of the Source of all 
inspiration. Emerson in his sixties became aware that 
while the mind (manas) majors reason, the soul (bud- 
dhi) majors emotion. 

In sum, Emerson's perception of the meaning of 
the word Transcendentalism in 1842, is: Inspired Ra- 


tionalism. But by 1860, Transcendentalism became 
to him an awareness of invisible being as distinguished 
from the intelligence of natural embodiment. Long 
before Carlyle's death, warmed by human friendship, 
Emerson lived much out of his physical body in aspects 
of what the Ancients called the Upper Triad. Now 
the Upper Triad symbolizes the Being of which Chris- 
tians are aware. Hence it has been said that Chris- 
tians majoring awareness are not of the world, while 
yet receiving further experience in the world. So 

It is said that Truth is ever the same, and in the 
simple diction of Truth, the mysticism of the word 
Transcendentalism would be explained in paraphrase 
of the Emerson quotes above as follows: — 

"As Rationalists, intellectuals have been divided 
into two kinds, Actualists and Idealists. The first 
kind bases consciousness on objective experience; the 
second, on subjective ideas, — the first kind beginning 
self-consciousness by reasoning on ideas impressed sen- 
sually. The second kind perceives that sensually im- 
pressed ideas are merely notions or "illusions". The 
second says, 'The nerves surely convey conscious im- 
pressions called sensations, but what the things are 
that stimulate the impressions, the Actualist cannot 
explain. The Actualist insists that all sensations are 
facts, that history is facts, so are the forces of he- 
redity and environment, and so are the animal wants 
of man. But we are aware that Spirit, Soul and Mind 
are more truly facts, and so are inspiration, intuition 
and individual intelligence.' 

"And because the Actualist majors reason in arrang- 
ing empirical formula, the Idealist contends that per- 


ceptual ideation based purely on metaphysical activity 
expresses a higher state of consciousness than does 
the sense-impressed mental activity of the Actualist, 
this while conceding all that the Actualist affirms con- 
cerning the fact of mental impressions by means of 
things, the coherency of such impressions as notions 
to be reasoned upon, and the use and beauty of such 

"All this, and then asks the Actualist for ground 
of assurance that things exist as the sensations re- 
port them ! 

"Finally and somewhat over-zealously, the Idealist 
affirms that his own facts are not affected by change- 
able notions of the senses but are facts already when 
received and of the same substance as the intuitional 
ideas which he perceives; that this substantial simi- 
larity renders such facts less liable to change and con- 
fusion than are facts based on sensual, physical no- 
tions; and that such supersensual facts in their first 
perception assume a subjective superiority to objec- 
tive facts, merely using these latter for symbols by 
which to express the former, — subject facts which need 
for their perception, rational rather than sensual ac- 
tivity; and that an Actualist cannot understand a fact 
as thoroughly as can an Idealist, because the latter 
by relating it to remembered intuitional ideas finds 
in it many more meanings. This also because there 
are always more abstract ideas available to him than 

there are concrete objects available to the Actualist. 

* * * 

"It is exaggeration to claim that Transcendentalism 
is the satiation or excess of Truth, for such state of 
consciousness presupposes a selfless purity of soul and 


clarity of mind which any and all sense of gratification 
precludes and to which only spiritual awareness can 


* * * 

"The Idealism of 1842 acquired the name Tran- 
scendentalism from the use of that term by Immanuel 
Kant (b. 1624, d. 1704) of Konigsburg, in reply to 
the skeptical philosophy of John Locke (b. 1632, 
d. 1704) of London. Kant showed that there is a 
very important class of ideas or imperative percepts 
which did not depend on sensual experience but by 
means of which experience was acquired, while Locke 
argued that all knowledge is the result of sensual ex- 
perience and that beliefs in good or evil arise in and 
from association of sense-impressed ideas. 

"Kant named his imperative percepts, intuitions of 
the mind, and denominated them, Transcendental 
Forms, — subjective thoughts above objective impres- 

"The extraordinary clarity and exaltation of Kant's 
reasoning served to deeply impress his nomenclature 
both in Europe and America, and whatever ideas be- 
long purely to the class of mental percepts were popu- 
larly called Transcendental." 

The paraphrase here ends. 

It becomes evident to the attentive reader that in 
the concluding clause of the last compound sentence 
above is found an excellent definition of what in 1842 
Emerson meant by the word Transcendental. Emer- 
son was representative of Rational Idealism as com- 
pared with the Ideal Rationalism of Kant and the 
Actual Rationalism of Locke. 

While in England in 1833, a mutual friend intro- 


duced Emerson to Thomas Carlyle, the Scot. Shortly 
thereafter commenced a correspondence between Emer- 
son and Carlyle, which was to be continued more than 
forty years. 

In 1844, Carlyle amusingly asks Emerson, the "So- 
liloquizer", to "come down to us!" The Idealist was 
inspired into being emotional by a grand friendship, 
to emotional relationship with men. Emerson's life 
began to express more and more of emotional idealism 
with his rational idealism, with his earlier hermetic 


In this Centenary of the writing of the thin book, 
Nature, it is fitting that A Memoir of Ralph Waldo 
Emerson written by James Elliot Cabot and published 
in May, 1887, be paraphrased as herein, in order to 
show that the obstructions recorded in Emerson's day 
are removable. The day of dark sayings no longer 
obstructs the WAY of attaining the AWARENESS 
revered by Emerson. The "day of protest and intro- 
duction of deeper and broader views" is come. 



Paraphrase of A Memoir of Ralph Waldo Emerson 
by James Elliot Cabot, 1887. 

In a letter to Carlyle (March 12, 1835), Emerson 
speaks of a journal, to be called The Transcendentalist, 
which "some young men" are proposing to issue. One 
of these young men, who, in the tranquil vision of 
age, has not forgotten the dreams of his youth, the 
Reverend Dr. Frederic Henry Hedge, has most kindly 
furnished me with an account of the scheme as it 
shaped itself at a somewhat later period: — 

"In September, 1836, on the day of the celebration 
of the second centennial anniversary of Harvard Col- 
lege, Mr. Emerson, George Ripley, and myself, with 
one other, chanced to confer together on the state of 
current opinion in theology and philosophy, which we 
agreed in thinking very unsatisfactory. Could any- 
thing be done in the way of protest and introduction 
of deeper and broader views? What precisely we 
wanted it would have been difficult for any one of 
us to state. What we strongly felt was dissatisfaction 
with the reigning sensuous philosophy, dating from 
Locke, on which our Unitarian theology was based. 

"The writings of Coleridge, recently edited by 
Marsh, and some of Carlyle's earlier essays, espe- 
cially the 'Characteristics' and the 'Signs of the Times' 
had stimulated a ferment in the minds of some of the 
young clergy of that day. There was a promise in 


the air of another state of consciousness. We four 
concluded to call a few like-minded seekers together 
on the following week. Some dozen of us met in 
Boston, at the house, I believe, of Mr. Ripley. Among 
them I recall the names of Orestes Brownson (not 
yet turned Romanist), Cyrus Bartol, Theodore Par- 
ker, and Wheeler and Bartlett, tutors in Harvard 
College. There was some discussion, but no conclusion 
reached, on the question whether it were best to start 
a new journal as the organ of our views, or to work 
through those already existing. 

"The next meeting, in the same month, was held 
by invitation of Emerson, at his house in Concord. A 
large number assembled; besides some of those who 
met in Boston, I remember Mr. Alcott, John S. Dwight, 
Ephraim Peabody, Dr. Convers Francis, Mrs. Sarah 
Ripley, Miss Elizabeth Peabody, Margaret Puller, 
Caleb Stetson, James Freeman Clarke. These were 
the earliest of a series of meetings held from time 
to time, as occasion prompted, for seven or eight 
years. Jones Very was one of those who attended; 
H. D. Thoreau, another. 

"There was no club, properly speaking; no organ- 
ization, no presiding officer, no vote ever taken. How 
the name 'Transcendental' given to these gatherings 
and the set of persons who took part in them, origi- 
nated, I cannot say. It certainly was never assumed 
by the persons so called. I suppose I was the only 
one who had first-hand acquaintance with the German 
transcendental philosophy, at the start. The Dial was 
the product of the movement, and in some sort its 

Earlier than this, in June, 1835, I find in Emerson's 


journal the beginning of an attempt to expound the 
"First Philosophy, that is," he says, "the original laws 
of the consciousness as a whole, and so elsewhere, 
the science of what is in distinction from what appears. 

"They resemble great circles in astronomy; each 
of which, in what direction soever it be drawn, it is 
contained in the surface of the whole sphere. These 
laws are ideas of Conscience; they astonish Rational 
Understanding, and seem to it gleams of a world in 
which we do not live. 

"Our dual nature differences us from God, but our 
awareness is not to be distinguished from the Divine 
Omniscience. To call it ours seems an impertinence, 
so absolute and unconfined is it. The best we can say 
of God we also mean of the conscience as it is known 
to us. Time and space are below its sphere; it con- 
siders things according to more intimate properties; 
it beholds their essence, wherein is seen what they can 
produce. It is in all men, even the worst, and con- 
stitutes them men. In bad men it is dormant, in the 
good efficient; but it is perfect and identical in all, 
underneath the peculiarities, the vices and the errors 
of the individual. Compared with the self-existence 
of the laws of truth and right of which he is conscious, 
his personality is a parasitic, deciduous growth. 

"The awareness is the executive faculty, the hand 
of the Conscience. It mediates between being and body. 
It works in time and space, and everywhere. The ideas 
of Conscience assume a new appearance as they descend 
into the awareness; they walk in masquerade. Con- 
science, seeing in objects their basic being, affirms the 
effect as including the permanent character. The aware- 
ness, — listening to Conscience on one side which saith 


It is, as to its essence; and to the senses on their side 
which say It is not, — takes middle ground, and declares 
It will be. 

"Heaven is the projection of the ideas of Conscience 
on the plane of the awareness. The awareness accepts 
the oracle, but, with its short sight not at first appre- 
hending the truth, declares that in futurity it is so, and 
adds all manner of fables of its own. What a benefit 
if a rule could be given whereby man-conscience, dream- 
ing amidst the gross fogs of matter, could at any mo- 
ment ease itself and find the sun ! But the common life 
is an endless succession of phantasms, and long after 
we have dreamed ourselves recovered and sound, light 
breaks in upon us, and we find we have yet had no 
sane hour. Another morn arises on mid-noon." 

He did not proceed far with the attempt to write out 
in plain prose the fundamentals of Transcendentalism. 
They are to be felt as sentiments, religious emotions, 
or grasped by the imagination in poetic wholes, rather 
than set down in propositions. For himself, at any rate, 
a freer mode of speech was needed. This he attempted 
in "Nature." 

In September, 1833, a day or two after he sailed 
from Liverpool, Emerson writes in his journal: "I like 
my book about nature, and I wish I knew where and 
how I ought to live. God will show me." The book 
about nature was no doubt in its main lines the first 
part of the little volume published three years later 
under that title: "the first clear manifesto," says Mr. 
Norton, "of Emerson's talent; and the first document, 
we may say, of that remarkable outburst of Romanti- 
cism on Puritan ground, the Transcendental move- 


The Boston or New England Transcendentalism 
had, as Dr. Hedge says, no very direct connection with 
the transcendental philosophy of Germany, the philos- 
ophy of Kant and his successors. Kant's distinction of 
the transcendental ideas, — the ideas of pure Reason, 
whose ambition includes God, the soul, and nature as 
a whole, — from the finite conceptions of the human 
Understanding, was eagerly caught up, mostly through 
Coleridge, by young and ardent persons in this country, 
especially among the younger Unitarian ministers, be- 
cause it fell in with their own assurance of a more direct 
and intimate mode of access to things unseen and eter- 
nal than was admitted by the prevailing Nominalism. 

They did not pay much regard to Kant's warning 
that these ideas, though of the highest value for the 
regulation of conduct, do not constitute wisdom, since 
we have no means of testing their logical pertinence. 
The transcendental consciousness was its own evidence, 
and needed no verification. The transcendental was 
whatever lay beyond the stock notions and traditional 
beliefs to which adherence was expected because they 
were generally accepted by rational persons. 

Some of the neophytes made perhaps a little too 
much parade of the transcendental consciousness, and 
society took its revenge by the nickname, Transcenden- 
talists, applied without much discrimination to all who 
pretended to look beyond the boundaries of established 
opinion and practice. 

The occasional meetings of a changing body of lib- 
eral thinkers, agreeing in nothing but their liberality, 
received from the public the name of the Transcenden- 
tal Club; though, says Dr. James Freeman Clarke, one 
of the original members, they called themselves "the 


club of the like-minded; I suppose because no two of us 
thought alike." Or rather, we may say, because, in 
spite of all differences of opinion, they were united by 
a common impatience of conventional religion and phi- 
losophy, based on the precepts and wisdom of men. 

There was little attention among them to the Ger- 
man or to any systematic metaphysics, yet there was, I 
think, a coincidence with what is perhaps deepest in 
Kant: at least, Kant's intimations concerning the Prac- 
tical Reason, as an impulse constantly urging us to 
enlarge the conceptions of the Understanding, appear 
to agree well enough with Emerson's definition of Tran- 
scendentalism as "awareness of the Infinite"; and his 
statement ("Nature," p. 59) of the problem of phi- 
losophy, "for all that exists conditionally to find a 
ground unconditional and absolute", referred by him 
to Plato, seems to belong rather to Kant. However 
this may be, it was known that the world is nowhere 
"nailed up with boards", but open on all sides, if we 
will but open our eyes, — an intolerance of authority 
and convention, and not any definite opinions that they 
had in common, — these brought the Transcendentalists 

Mere agreement in dissent, however, in a commun- 
ity where the penalties of dissent were upon the whole 
light, would not have been sufficient of itself to develop 
much heat of sympathy and enthusiasm. Something 
more was at work; but when we try to come closer to 
the secret of Transcendentalism we are met on all sides 
by the assertion that it was faith in intuitions ; the claim 
of a direct discernment, awareness of the true, the beau- 
tiful, and the right, in place of the slow and circuitous 
process of inductive reasoning. This was the charge 


brought against the new heresy, and it could be abun- 
dantly supported from the writing of the chief here- 
siarch. "Revere your intuitions", "To the involuntary 
perceptions a perfect faith is due", — in such phrases 
Emerson abounds. 

If this were all, if the claim was that emotional 
acceptance of a proposition is sufficient proof of its 
truth, the answer would be easy; so easy that the un- 
wearied demonstrations from that time to this of the 
seeming insufficiency of the unverified intuitions and the 
presumption of accepting inspired ideas as the stand- 
ards of truth or of right, would seem superfluous. 
Reliance on intuitions in this sense would be taken for 
self-conceit, or at the best an exaggerated regard for 
imagined spiritual experiences. There was no doubt 
a good deal of both among the Transcendentalists, 
for they were innovators, and this circumstance natu- 
rally attracted a good deal of local attention to them- 

But Transcendentalism was too considerable a fact 
to be disposed of by reducing it to egotism or senti- 
mentalism. Applied to Emerson, the most prominent 
figure among the Transcendentalists, such a descrip- 
tion, every one will feel, would be preposterous. Noth- 
ing was more foreign to him than idolatry of his opin- 
ions or his moods.. Categorical as he often is in his 
statements, there never was a man more free from the 
distemper incident, he says, "to eminent spiritualists, 
the incapacity of putting their act or word aloof from 
them, and seeing it bravely for the nothing it is' 1 . 

Intuition at first with him, means something very 
different from infallible knowledge; it means, to use 
his own words, "the openness of the human mind to 


new influx of light and power from the Divine Con- 
sciousness". His reverence for intuitions and his dis- 
trust of reasoning were only the preference of truth 
over our past apprehension of truth. Reasoning, in 
the sense in which he contrasted it with intuition, is 
the applicaton of a rule taken from past experience, 
the drawing of a circle from a center and with a given 
radius. A suggestion remains after using a compass 
which influences us to imagine to be inviolable all the 
experiences which are encircled. We enclose ourselves 
in creeds, in scientific formulas, in general maxims 
which we have found sufficient; in short, we draw a 
circle, and then assume that because no other can be 
drawn with that radius from the same center no other 
can be drawn. We limit inquiry, and then justify our- 
selves by reasoning on what is in the circle. 

Reverence for intuitions meant to Emerson resis- 
tance to the sleep that is apt to come over our neg- 
lected consciences, making us nonreceptive of the un- 
failing intimations that nothing in this world is final; 
that all conclusions are provisional, all ends momen- 
tary; that the best must be superseded by a better. 
The health of the soul, he thought, consists in obe- 
dience, unobstructed reception. Beyond this he did 
not attempt to go in the way of explanation, because 
there were obstructions. The positive conditions of 
our reception of the Divine Spirit (for it is hardly 
enough to say that it is involuntary) he did not un- 
dertake to state. Such a statement would have been 
a philosophy, and Transcendentalism was not a phi- 
losophy. It was a religious progression, "a wave of 
spiritual emotion" Mr. Frothingham happily calls it, 
such as from time to time had stirred the rigid sur- 


face of Puritan belief with a hint of slumbering faith. 

In order to trace the history of transcendentalism 
in New England it would be needful to look back to 
the very beginnings of the colony, and to note the 
various outbursts of religious enthusiasm overflowing 
the boundaries of accredited doctrine, in Antinomian- 
ism, Anabaptism, Quakerism; and in the revival of 
a more fervent spirit in Calvinism by Whitefield and 
the "new lights", who worried Dr. Chauncy and his 
Arminian brethren in the middle of the eighteenth 
century by their pretensions to an immediate knowl- 
edge of divine truth, "not upon reason and evidence, 
but through a secret impulse in the soul", — very 
much as the new lights a century later worried the 
Unitarian leaders by their appeals to man's conscious- 
ness of conscience and the sacredness of intuitions. 

In all these cases the heresy was the more intoler- 
able because what was claimed was not so much the 
discovery of new truths as a livelier apprehension of 
the old; a pretension which could not be summarily 
set aside, since it was after all a characteristic of Prot- 
estantism, nay of Christianity, which in its beginnings 
had always appealed to the witness of the Spirit in 
the breast of the individual believer, against all official 
reason and evidence. Especially Unitarianism (or Lib- 
eral Christianity, as some of its eminent supporters 
preferred to call it) was justified, if it was justified 
at all, in its rejection of the fundamental dogma of 
the Church, by the superior authority of conscience 
and understanding in the interpretation of Scripture. 

The earlier transcendentalisms in New England had 
been stifled or reduced to inoffensive proportions by 
the nature of the situation, which allowed no discus- 


sion of fundamentals. The Whitefield revival, on the 
other hand, was a reaction; the expiring effort of a 
spirit that was well-nigh spent, and could only create 
a ripple on the surface of the stream of convention, 
a stream soon to experience the rapids of progression 
and a plunge into a new order of things. 

To the devout Puritan the earth was "the scaffold 
of the divine vengeance", all enjoyment and success 
were adjourned to another world; the chief business 
of this was to take to heart our inherent worthlessness 
and the worthlessness of all earthly things. This was 
his theodicy; his justification of the ways of God to 
man; the only hypothesis upon which he could recon- 
cile his faith with the actual state of society. 

To the comfortable New England citizen of the 
later time the earth presented no such aspect: men 
had run to and fro, and knowledge was increased, 
and wealth; there was outward security and unexam- 
pled prosperity; society was settled upon a rational 
basis, readily admitting improvement; the arts of life 
connected the little community with the rest of the 
civilized world; and with all this the stern Puritan 
concentration upon an eternal condition of life was 
fast disappearing. 

In those in whom Puritanism still survived, like 
Mary Moody Emerson, it was, as she surmised, not 
opportune. Puritans could not bear — being inspired. 

To the well-to-do Boston merchant or professional 
man this world was a very good place; and it would 
have been mere affectation in him to pretend to con- 
sciously realize all the ancestral formulas of wrath 
and denunciation. They had faded out into symbols; 
still venerable from association, but no longer express- 


ing his real feelings. And with them the forms of 
worship in which they had been expressed had lost 
their high significance. Religion was becoming more 
and more the affair of Sundays or of particular occa- 
sions; it was no longer the idealism of every day and 
of all day; and the efforts of pious men to supply, 
through logical proof to the understanding, what was 
wanting in reality and self-evidence to the emotions, 
could only hasten the process. The profound sense 
of the printed Word expressed in Calvinistic theology 
gave place slowly to rationalistic ways of thought, to 
Arminianism, to Unitarianism, and in these shapes of 
preceptual belief could no longer retain the fervor of 
the ancient faith based on sensual hope. 


The intuitional ideas of Transcendentalism are the 
first inspirations indistinctly heard by the spirit being 
gestated in man, in man as a nucleus of consciousness. 
The transition state of willingly becoming as little 
children is the great stumbling block to rationalists 
who ignore the importance of GOOD WILL among 



Continuation of the 

Paraphrase from a Memoir of R. W . Emerson 

by J. E. Cabot 

What was more important than any change of opin- 
ions was the changed attitude of consciousness towards 
the whole subject of religion. The former heaven and 
earth were losing reality, — so much was clear. This 
was a symptom of tremendous importance. No won- 
der if to Puritan consciousness the very foundations 
of society seemed to be giving way. 

There was, no doubt, some exaggeration in speak- 
ing, as the committee of the First Church did. of 
the alarming attacks of the Learned and the Witty 
upon our holy religion. The attitude of the learned 
and the witty — that is, of the more instructed and 
refined part of the community — towards religion was 
not one of hostility, but rather that of kindly and re- 
spectful indifference. If, like Franklin, they had been 
so placed as to feel at liberty to do exactly as they 
pleased, many of them, no doubt, like him, would have 
"seldom attended any publick worship", but, like him, 
they would have had "an opinion of its propriety and 
of its utility when rightly conducted". 

But what the critics called public worship was dic- 
tated rather by a regard for decorum than by relig- 
ious feeling. They would have been indignant had 
they been told that they were living without God in 


the world; because they had not become sufficiently 
aware of God as actually present in this world, to 
accept whatever is essentially good, admirable for its 
own sake, as the witness of his Presence. Such aware- 
ness and acceptance they would have thought very 
well in the pulpit, but out of place and suspicious else- 
where. There was no object of worship in their lives; 
nothing like those precepts the supreme veneration of 
which was its own sufficient recompense, such as the 
love of God had been to their fathers. The Puritan 
earnestness had not died out; the sense of responsi- 
bility was as lively as ever; but the objects towards 
which it turned, however excellent or indispensable, 
had no objective religious significance. To earn one's 
living by honest labor; to be pure, upright, charitable; 
to be a good son, father, citizen, — these things were 
essential to the well-being of society, and to that of 
the individual as part of it; but they awakened no 
enthusiasm, gave no scope for self-devotion, since the 
end in view, however desirable, came short of the ul- 
timate and total welfare of the individual; and all 
considered, something that he might conceivably re- 
nounce. To claim for such existence the sanction of 
religion would be an absurdity, — a confusion and a 
profanation. That religion should be "the means 
merely of social, political, or any earthly good" seemed 
to Miss Mary Emerson "as if the lover should use 
a symbol of his friend to conjugal purposes". This 
she admits, "looks like holy nonsense"; yet it is good 
sense on the assumption that religion is concerned only 
with our relations to another world, and has nothing 
to do with this. If God be the inhabitant of another 
sphere, Omnipotent, of course, Omnipresent in power, 


but not actually intervening here except upon special 
occasions and through superhuman agencies, then what- 
ever gives importance to the things of this world may 
be questioned. "Even piety and beneficence," says M. 
M. E., "endear life; might they not be snares to our 

But this view was the outgrowth of convictions that 
were now past, though their influence still continued. 
The relegation of the objects of devotion to another 
world was the expedient of a sublime unwavering con- 
viction that would not let its ideals go, but could find 
no place for them on earth. There was no loss of 
rational belief and faith in the vanishment of this 
other-worldliness on the dawn of the conviction that 
there is place for them; that the heavenly life does 
not require us to leave the earth nor to refuse our- 
selves to its concerns, but only to take care that they 
do not imprison us in petty satisfactions and momen- 
tary ends; to find in them, as Emerson said, "outlets 
and occasions worthy of the faculties we exercise in 
doing them". Such was the beatific vision that hovered 
in dim poetic distance before the eyes of the Tran- 
scendentalists, and found expression in "Nature". 

The first part of the essay appears to have been 
for some time in hand. This, I conjecture, may com- 
prise the first five chapters. The seventh and eighth 
chapters (Spirit) seem to have been written after his 
removal to Concord; the sixth, Idealism, last of all, 
as the connection of the two. He writes to his broth- 
er William: — 

Concord, June 28, 1836. 

My little book is nearly done. Its title is "Nature". 
Its contents will not exceed in bulk Sampson Reed's 


"Growth of the Mind". My design is to follow it 
by another essay, "Spirit", and the two shall make 
a decent volume. 

August 8. The book of "Nature" still lies on the 
table. There is as always one crack in it, not easy 
to be soldered or welded; but if this week I should be 
left alone, I may finish it. 

In the latter part of the month he was correcting 
the proof-sheets, and it was published in September. 
In the first edition was prefixed this motto from Plo- 
tinus : — 

"Nature is but an image or imitation of wisdom, 
the last thing of the soul : Nature being a thing which 
doth only do, but not know." 

Nature, or the existing world, is the realization of 
the Divine Consciousness in time and space; the effect 
of the universal cause. Considered in itself, or as 
finality, it is opaque, brute, unspiritual. So looked at, 
Nature means fate, the power of circumstance, the 
bondage of the spirit. Man as the heir-apparent of 
man is also the victim of his environment; of race, 
temperament, sex, climate, organization. But man is 
not simply a part of Nature, not mere effect, but, po- 
tentially, shares the cause. His consciousness is open 
on both sides to Consciousness. In virtue of such com- 
munication, he may detach himself from Nature, and 
behold the world of facts aloof and as it were afloat. 
To inspired consciousness Nature is transparent and 
plastic. Man, when receptive to inspiration, is placed 
at the centre of beings, where a ray of relation passes 
from every other being to him; every natural fact is 
seen as the symbol of a spiritual idea, the expression 
of a Word that does not stop there, but goes on end- 


lessly to reveal itself in higher and higher forms. 
When he receives and wills the Divine Inspiration, 
he becomes a creator in the finite. If he is disobe- 
dient, if he would be something of himself, he finds 
all things hostile and incomprehensible. As a man is, 
so he sees and so he does. When we persist in dis- 
obedience, the inward ruin is reflected in the world 
about us. When we yield to the remedial force of 
spirit, then evil is no more seen. 

"Build, therefore," he concludes, "your own world. 
As soon as you conform your life to the conscience 
of which you are conscious, truth will unfold its grand 
proportions. A corresponding quickening of the aware- 
ness will attend the being of the spirit." 

To Emerson this meant that our lives, so far as 
they go beyond animal existence, are made what they 
are by our ideals, our growing awareness of the pub- 
lic, universal functions which are shared by all things, 
but by brutes and inanimate creatures unconsciously 
and therefore without the power to interfere, either 
to check or to extend them. All things are good, that 
is, endlessly serviceable in providing experience to man 
as he gains character or conscious being. 

The prerogative of man is to become aware of this 
infinity within him, and make himself its willing in- 
strument. So far as he is obedient to the heavenly 
vision he sees it realized about him, even in things 
called evil; for he sees that the disagreeable appear- 
ances, the dislocation and failure in his own fortunes 
or in the world about him, only reflect his want of 
faith in the Eternal Beneficent Necessity that is al- 
ways bringing things right, through the ruin of what- 
ever is opposed to it. 


The little book did not attract many readers; only 
a few hundred copies were sold, and it was twelve 
years before a new edition was called for. Mr. Froth- 
ingham says it was violently attacked upon its first 
appearance; by the representatives, I suppose, of or- 
thodox opinion. By the Christian Examiner, the chief 
organ of the Unitarians, it was treated rather indul- 
gently, as a poetical rhapsody, containing much beau- 
tiful writing and not devoid of sound philosophy, but, 
on the whole, producing the impression of a disor- 
dered dream. Transcendentalism was attacked (though 
more often sneered at) as a threat, however impo- 
tent, of radical revolution; but not often, I think, in 
the person of Emerson. In him, it would be felt, re- 
volution was like the revolutions of Nature, who does 
not cast off her old leaves until she has got ready the 

Dr. Holmes, in the exquisite eulogy before the 
Massachusetts Historical Society at the meeting after 
Emerson's death, says of him that he was a breaker 
of images without a hammer, who took down our 
idols from their pedestals so tenderly that it seemed 
like an act of worship. That is well said, but I am 
not sure that he took them down, or even thought 
it important that they should come down, so long as 
they suggested some kind of worship. What he wished 
to disturb was formalism; the stagnation of the spir- 
itual life about the emblems of a rationally sufficient 
faith, — the gazing after past revelations until we are 
blind to the eternal NOW. 

But some there were, high-flying souls filled with 
the new wine of this idealism, to whom the reality 
of ideas appeared to require that immediate effect 


should be given to their ideas; and, failing this, that 
they should refuse all participation in an order of 
things which they could not approve. A residual be- 
witchment in various degrees very much abounded at 
that time, and it was to this that the name of Tran- 
scendentalism was commonly given. In minds of a 
practical turn it took the shape of associations for 
radical reform, even to the extent of separation from 
the stockish civilization of the community into select 
societies of their own. Others, of less turn for prac- 
tice, or with more venturous ideas, seeing that all as- 
sociation involves some descent and accommodation to 
the average view, were disposed to renounce society 
and its works altogether, and to betake themselves 
to the companionship of the rocks and trees, of ani- 
mals, or of children and uneducated persons; in whom 
there is no consciousness of any aim beyond the pres- 
ent, and therefore no danger of their disgusting us 
by paltry aims. 

The name that most readily suggests itself here is 
that of Thoreau; but he stands somewhat apart, upon 
a ground of his own, as a writer of unequalled gift 
for conveying unbroken the peculiar charm of the 
homely New England landscape. He had the right 
to saunter at will in the fields and woods of Concord, 
though he need not have spent so much time there, 
still less have exalted sauntering into a religion. In 
general, enthusiasts were persons of delicate suscep- 
tibility, who banished themselves to the rocks and 
echoes, not so much from any keen satisfaction they 
found there as by way of rebuke to the shortcomings 
of civilization. "They praise the farmer's life," writes 
Emerson in his journal, "but it is only to express 


their sense of some wrong in the merchant's; praise 
the farmer's a little more and you shall find they do 
not like it." 

A good instance, of which I find some trace among 
Emerson's papers, was that of two city lads, — mer- 
chants' clerks or apprentices, — who, a year or two 
before Thoreau's Walden hermitage, forsook their 
counting-rooms and spent the most of a winter in 
the forest, far from human habitation, cooped up 
in their hut, reading and writing (in mittens) as well 
as they could for the cold, and at length escaped, 
with severe frost-bites, to the settlements, whence they 
could seek the assistance of their friends. 

This was the exaggeration of a disposition widely 
spread among the educated youth of this neighbor- 
hood at the time, — a spirit of revolt against common- 
place surroundings; against employments, companion- 
ships and standards they could not accept without 
some compromise with their genius, some condescen- 
sion from the lofty tasks and the high friendships 
of which they felt themselves capable. It was a frame 
of mind that is common enough, no doubt, at all times 
and places during the critical period of "getting un- 
der weigh", but it was especially favored by the cir- 

The New England, or the America of that day was 
yet more emphatically than the present the land of 
promise. Everything was beginning, the bonds of tra- 
dition were loosed, new prospects were opening on 
every side. An intoxication was in the air, from which 
the most conservative were not exempt. There was 
an immense, indefinite hope, and there was the assur- 
ance that all particular mischiefs were speedily com- 
ing to an end. 


The exhiliration was not confined to this country; 
in England, Coleridge, Shelley, and Wadsworth were 
the prophets of a world of better stuff, and Byron 
gave the counterpart in his bitter mockery of the 
present. Even in conservative Oxford there was a 
"movement", though to be sure it was in a retro- 
grade direction. "Everybody was to rise. All were 
to retrace their steps to an age of which they knew 
nothing, except that it was in every respect the very 
contrary of that we live in." It was the farthest 
wave of Romanticism, starting half a century back 
in Germany and France, and reaching our shores in 

But here the resistance of the environment was 
far less, "the cure by hunger" of which Carlyle speaks 
in "Sartor Resartus" less operative; the past and the 
present in all ways had much less force, the future 
much greater. So the Transcendental aura expanded 
widely, and also harmlessly; for in the directions in 
which it might have done harm it was met by the 
resistance, potent as ever, of the Puritan spirit, and 
went off in talk. 

There was much argument in those days about spon- 
taneity, — the right and the duty of acting one's self 
out, and following one's genius whithersoever it might 
lead; but when it came to action, the Puritan blood 
held its own, and refused to flow in unlawful chan- 
nels. The worst that could be said of Transcenden- 
talism was that it led to a good deal of vaporing, of 
rhetoric and paradox, spoken and acted, — confident 
statements, strong expressions, not always of serious 
conviction so much as of an overweening superiority 
to every-day opinions and practices, too lofty to con- 


descend to any appreciation of them. People com- 
plained that Transcendentalism unfitted their sons for 
business and their daughters for society, without mak- 
ing them fit for anything else. 

It was easy to turn the "Transcendental move- 
ment" into ridicule, — there were, indeed, among the 
Transcendentalists some who saved their ill-wishers 
the trouble, — but, soberly considered, it was no bad 
thing to find, still alive, something of the idealism 
that had made New England. Had the scoffers been 
better gifted with an instinct for what is vital to the 
welfare of the community, they might have felt, be- 
hind the extravagances, the presence of something to 
give them pause; a striving towards the realization 
of the glittering generalities of the Declaration of 

If it be asked, What was the good of Transcen- 
dentalism? I would suggest by way of reply that it 
was basicly emotional; and that as such its influence 
for good, if it had any, is to be looked for in a more 
beautiful way of feeling and thinking about all sub- 
jects, and not in a particular set of opinions or prac- 
tices. Whether any such results can be traced to it 
is perhaps even now too soon to inquire. Anyhow, 
it was an interesting phase of the New England char- 
acter, and the more remarkable the closer it is looked 
End of Paraphrase from Memoir of Ralph Waldo 

Emerson, by James Elliot Cabot, May, 1887. 


Consciousness of man is dual, — objectively natural 
and subjectively spiritual. Natural consciousness wills 
the expression of reason and action, subordinating emo- 
tion during competitive existence. Spiritual conscious- 
ness wills Good Will and emotion, subordinating rea- 
son and action in co-operative living. More briefly, 
natural consciousness majors self-will and spiritual 
consciousness, Good Will. 


Time: 1946 A. D. 

In the paraphrase of the Memoir above it is stated 
that the reaction of New England to Transcendental- 
ism was complacency and a continuance of rational 
conventional religious worship, — of erudite self-suffi- 

Emerson did not attempt any explanation because 
the Transcendental Movement was frankly treated as 
inopportune. And as far as known the Memoir writ- 
ten by Cabot is the most notable effort made to dis- 
tinguish the meaning of emotional intuition from that 
of rational perception. 

But in the 1940's this distinction as well as much 
else is clearly received and fully explained as follows : 

First, it is known of old that the Highest Ideal 
whom Men of Good Will everywhere worship is the 
Only True GOD, and of whom man is conscious by 
virtue of four attributes: Omnipotence, Omnamance, 
Omniscience and Omnipresence. 

Second, man as a nucleus of consciousness adores, 
is devoted to, worships and serves his God by means 
of four faculties mentioned in the First Great Com- 
mandment, — heart (will), soul (emotion), mind (rea- 
son) and strength (action). 

Third, even as there are four attributes by which 
the Ideal of God is distinguished by man, so are there 
four Aspects of Intelligence which progress man into 


awareness of his spiritual relationship with God. These 
Aspects are progressively understandable as instinctive, 
rational, emotional and inspired intelligence, based re- 
spectively on hope, belief, faith and Realization. 

As Emerson latterly declared, when one is recep- 
tive of the presence of the Spirit of truth, the intui- 
tions of Awareness become too great for expression 
by means of words. Thus, the words used above are 
presently those which most nearly and clearly symbol- 
ize the transcendental ideas received. 

It is proposed to broaden the meaning of Transcen- 
dentalism by following the progress of man as a nu- 
cleus of consciousness from the state in which he ma- 
jored instinctive intelligence in the sensual hope that 
there was a One Only God, up to that state in which 
he glimpses the Perfection into Oneness seen "as in 
an ancient mirror darkly", harmony with the Only 
True God. 

Strange as it may seem to the rational conventional 
worshipper this interesting progression is readily re- 
ceived and explained, though the physical vehicle by 
which the progression is transmitted may be less ac- 
ceptable than that which gave expression to the dark 
sayings of Transcendentalism. 

Even before the experiences of man commenced 
to be recorded as history, — yes, and even before such 
experiences were transmitted from generation to gen- 
eration in the spoken legends of man, — there were 
men on earth who walked with God, receiving guid- 
ance from Spirit to spirit, until as the number of men 
increased on earth, the majority had progressed in 
instinctive intelligence sufficiently to sense the differ- 
ence between their incarnated selves and nature. They 


became self-conscious, — able to distinguish the Knower 
from the Known. 

The majority became worshippers of objects of 
sense rather than of the Supreme Being who created 
all objects. This great majority was the first group 
of supermen to commit idolatry. There is a legend 
of a flood which overwhelmed these supermen. 

History commences with the record of great lead- 
ers in the Far East, in India, in Egypt and Greece, — 
leaders who had vision. These leaders progressed na- 
tions as did their sons and sons' sons after them. At 
last the good red blood became anaemic because of 
"riotous living" and in the veins of great nations who 
came to consider themselves supermen and who wor- 
shipped idols. And other cataclysms overwhelmed 
these supermen. 

Because of conspicuous and persistent expression of 
racial characteristics, the modern history of the He- 
brews provides irrefutable evidence that the punish- 
ment of idolatry is no mere myth. A brief summary of 
Hebrew history will serve. 

The Hebrews migrated from the midst of idola- 
trous nations because the father of a small group 
of them was inspired by the lonely hope that there 
was a One Only God superior to the nature gods of 
idolators. And they took with them their teraphim, 
— their household gods or talismen. 

Born in Ur, a city of Chaldea, in A. M. 2008, 
Abram, the High Father, became later Abraham, the 
Father of a Multitude. Palestine was occupied by 
force, the Canaanites being put to the sword as these 
Strangers, the Canaanites, had put the earlier inhab- 
itants to the sword. In those ancient days, might made 


right among idolatrous animal men. A famine fur- 
ther depleted the native Canaanites, and when the 
Hebrews returned from their refuge in Egypt, the 
conquest of Palestine was automatic. 

After a victory near the fountains of Jericho, Abra- 
ham's forces passed the city of Salem, where he met 
with and was blessed by Melchizedek, a priest of the 
Most High God. Note well : other men had become 
worshippers of a Most High God. It is recorded that 
Abraham gave a tithe of the spoil to Melchizedek. 
This giving was an offering to the God whose Power 
and Presence Abraham sensed through Melchizedek. 

The high blessing was in truth a powerful and last- 
ing suggestion to Abraham, a suggestion transmitted 
down through the Hebrews of all times. Had they 
received the blessing in the spiritual sense in which 
it was given, they would not have vain gloriously pro- 
claimed themselves a "chosen" people, become self- 
ishly egotistical and have suffered the punishment 
meted out to all idolatrous supermen. They would 
have submitted themselves as God's servants in the 
glorious service of Good Will toward Men. 

But the majority of the Hebrews majored instinc- 
tive intelligence, sensuality, and were mainly interested 
in material pomp and glory, as were most of their 

Patriarchs were succeeded by prophets, prophets 
by judges, and judges by kings, during progressive 
expressions of Hebraic pride and material opulence, 
destined to culminate in the "ruler of the world" at- 
titude of consciousness, the superman of selfish ego- 

Not until the days of Moses was the rational wor- 


ship of God taught the Hebraic multitude. 

Under his inspired leadership, the learning of the 
Hierophants of Egypt plus that of the Greek Cul- 
ture, prepared Hebrew consciousness for the Ten 
Words of God, — a simple and understandable Deca- 
logue, later expanded into an intricate labyrinth of 
priestly laws and rites. Study of these laws and rites 
was to become an inherited Hebraic characteristic, 
knowledge being an inalienable possession and a key 
to material possessions. 

During the Forty Year trek in the Sinai deserts, 
he tried to raise up animal (sensual) consciousness 
into mankind (rational) consciousness, and he suc- 
ceeded in preparing the Hebrews for another attempt 
to remain in Palestine. The Mosaic Dispensation ma- 
jored rational belief in God, and the rational after- 
math of the teaching has persisted down through the 
records of the Old Testament. 

Dispersions and subjugations because of recurring 
idolatries have followed clannish Hebrew infiltrations. 
And every time there was a large enough group of 
Hebrews gathered together, the same egotistical claim 
of being supermen called down upon them a group 
of more powerful supermen to disperse and mutually 
punish the selfish egotists concerned. Egotists ignore 
the hatred of their selfishness. 

The wisdom of men clearly came from all racial 
influences including, of course, that of the Hebrews. 
All intelligent men acknowledge this patent fact. The 
wisest of Hebrew Kings declared that there was noth- 
ing new under the sun. And after Saul became Paul, 
he stoutly affirmed one important difference between 
the Jew and the Greek was, that the Jew required 


a sign and the Greek sought wisdom. In other words, 
the Jew required sensual gratification and the Greek 
rational satisfaction. Paul compares the propensities 
of majority groups. 

It is clearly established that the hope of there being 
a One Only God was cyclic in Hebraic history and 
equally so for all mankind. For the One Only God 
is also the Most High God. And he must be the Only 
True GOD of all Men. 

On this inspired and basic hope, the Hebrews pre- 
cepted the worship of a God of Fear who demanded 
an objective tooth for an objective tooth. Sensual 
fear of a jealous God was suggested as the first step 
of approach to their One Only God, — a sensual fear 
implemented by precept and ritual to subjugate the 
will of the ignorant majority to the mesmeric control 
of a wise minority of selfishly egotistical rationalists. 

As evidenced by the growth of Christianity, there 
were living during the Gospel recorded in the New 
Testament, a sufficient number of Men of Good Will 
for efficient declaration of the incarnated Word of 
God. This Wonder was manifested for all Men of 
Good Will and for all time, that men who were will- 
ing should receive the supreme suggestion of the Love 
of God for Man. 

Because of this Gospel, this time during which 
God manifested himself by and through the flesh-and- 
blood body of a Man, the interest of Men of Good 
Will for some two thousand years has been concerned 
with the Old Testament of the Hebrews, and espe- 
cially as it relates to the Holy Land, Palestine. 

As above, the history of the Hebrews is being re- 
peated to-day, and all mankind presently following 


the like precepts of modern "blind scribes and phari- 
sees" will be reconstructed because of their idolatry 
as that of perverse men ever will be. 

Clearly to-day, the echo finds expression in Gentile 
rational conventional religion. Thus to-day great im- 
portance is attached to the word mind by all writers 
of the metaphysical. Mind is become an idol, given 
greater importance than all the other Attributes of 
God! God is Mind and Mind is God forsooth! Clear- 
ly it is ignorance to give as much importance to one 
Attribute, Omniscience, as to all the rest. It is to ig- 
nore the whole for a part. Far better has God been 
styled, All-Consciousness, rather than to worship the 
god of idolatrous rationalists. 

Cabot ends his Memoirs respecting Transcenden- 
talism by declaring: "Anyhow, it was a phase of New 
England character, and the more remarkable the clos- 
er it is looked at." Thus in 1877, further discussion 
and examination is suggested of the then unexplained 
yet remarkable influence Transcendentalism exerted on 
the emotions of some aspiring and progressing de- 
scendants of the pioneer Puritans. 

Other influences, some baleful like the Witchcraft 
of Salem, some glorious like "the shot heard round 
the world" fired over the Bridge at Lexington, — 
other suggestions had been imposed on New England 
consciousness and had been complacently ignored. But 
those of Transcendentalism cannot be completely ig- 

The smoldering fire enkindled by the spark of in- 
spiration suggested by Transcendentalism now seeks 
expression in a workable ideal, which shall start the 
glow and steady warmth of assured and peaceful lib- 


erty not only for New England but for civilization. 
It has not been forgotten that, sparked in the Cradle 
of Liberty, the American way of life was made pos- 
sible. And now comes Five Pointed Peace. 

The ideal of Transcendentalism lay outside the pe- 
rimeter of the circle described by the radius of inher- 
ited Puritan belief and, not being subject to contem- 
porary logical dissection or comprehensible by what 
Swedenborg called "the analytical approach", was 
mentally pigeon-holed, set aside as it were for due 
consideration "at a more convenient hour". 

This unconscious limitation reveals the existence of 
a self-satisfied community, expressed as consciousness 
firmly established in a state of inviolable sanctity. 

A man satisfied with his hard-gained state of lib- 
erty is no more willing to have changes imposed upon 
him individually, than are groups and nations of such 
free men by whom self-determined governments have 
been constituted. 

Individual as well as national sovereignty demands 
and even exacts respect. 

Hence, Point 1 — Among nations peace can only be 
assured by mutual respect for national sovereignty. 

Moreover, there are envisioned certain states of 
broad, national sovereignty, readily distinguished in 
function as Theocratic, Democratic, Socialistic and 
Communistic Governments, though none of these is 
exemplified in purity in this slowly progressing world 
of confused men. 

In a Theocracy there is but one unwritten law con- 
sented to by the Men of Good Will of such Theoc- 
racy, and that one unwritten law is the Law of Lib- 
erty, the expression of Good Will. Mark well: only 


in the right to express and enjoy Good Will among 
Men are men created equal. And only Men of Good 
Will enjoy such equality. 

There is presently on earth no Theocracy of Men 
of Good Will. 

A near approach to a pure Democracy, was that 
when first established as a result of the Declaration 
of Independence in 1776 by English colonists. Here 
evidence of its imperfections was naively included in 
its wording and proven by the ease and speed of its 
degradation by amendments and laws and acts largely 
introduced by Socialists and Communists. The original 
intent was to establish a Democracy. 

Consider the first clause of the second paragraph: 
"We hold these truths to be self-evident — that all men 
are created equal". That all men are not created 
equal is admitted in the next following declaration 
that certain inalienable rights such as life, liberty 
and the pursuit of happiness cannot he equally en- 
joyed by all concerned unless secured by governments 
instituted among men! Such governments are hypo- 
critically declared to derive their just powers from 
the consent of the governed! In like manner, state, 
county, municipal and individual relations entailed an 
avalanche of statutes, laws and regulations which also 
as by (implied) heresay derived their just powers 
from the consent of the governed. Control by law 
surely does not harmonize either with equality or lib- 
erty. Nor can men be made equal by law. And men 
born of unequal states of parentage surely are not 

Because the Democracy instituted by the Declaration 
of Independence and implemented by the Constitution 


of the United States of America included laws gov- 
erning international relations with alien citizens, and 
controlled national natural resources and currency, the 
intelligent reader has only to contrast this simplicity 
with the multitude of additional laws introduced by 
minor legislators concerned, to realize the fact that 
the laws of Democracy greatly exceed in number the 
one law of Theocracy. 

And so for the oligarchic controls of Socialism com- 
pared with those of Democracy, and for the gestapo 
controls of Communism compared with those of So- 

In order to maintain a self-determined government 
at or above the level of the ideal instituted by a na- 
tional majority, any and all interference with consti- 
tuted laws and regulations must be promptly controlled 
or eliminated. For example, when an individual or 
a minority of individuals obstruct and seek to change 
the majority American Way of Life, the simple rem- 
edy is, after a cooling off period and due examination, 
to segregate or deport all parties convicted to coun- 
tries in which the government is closer in harmony 
with such minority demands. And in order to prevent 
subversion of native majority governments by clan- 
destine infiltration and so-called plebescites, the emi- 
gration and immigration of peoples must be interna- 
tionally controlled. Communism will in finality and 
as always liquidate such disturbers in Siberia. 

Hence Point 2 is suggested: International control 
of emigration and immigration. 

Another suggestion arises from the idea that Com- 
munists, Socialists and even Democrats might seek to 
control natural resources of vital interest to the world, 


this control in order to impropriate material essential 
in manufacture of atomic bombs. 

Hence Point 3 arises: International control of in- 
ternational resources and of articles manufactured 
from the same for international trade. 

And a further and most important suggestion grad- 
ually assumes gigantic proportions as awareness re- 
veals that the major evil in the world has been and 
is based on the greedy or ambitious struggle to pos- 
sess money power. Among animals, this struggle ex- 
presses the strength of the fittest who survive. The 
danger to Socialism rests in the abuse of money pow- 
er by Communists : and, progressively, the danger to 
Democracy rests in abuse of money power by So- 
cialists and Communists. 

When it is realized that the struggle itself is di- 
rected to material possessions, based on majoring 
greedy or ambitious worship of the almighty dollar, 
one perceives that idolatry of money power must be 
curbed for the good of all concerned, else the great- 
est of all reconstructions will come into production 
as World War III, a war among idolators. 

Hence, Point 4: International control of interna- 
tional banking. 

This looking into the remarkable intuitions inspired 
by Transcendentalism lacks but one thing to insure 
lasting results. The final point is — 

Point 5 : An adequate international police force as 
an imminent guarantee of the effective administration 
of the above four points under a representative united 
world government. 

Truly, by subtly inspiring these five points essen- 
tial to the functioning of a world at peace, Transcen- 


dentalism is presently remarkable. A strong world 
government is assurance of a world at peace, this 
because the abuse of force must be controlled by the 
right use of greater force in progress toward estab- 
lishment of a Theocratic World. 

The remarkable summary of five points, readily 
understandable by all men then is : 

1. International respect for national governments. 

2. International control of immigration and emi- 

3. International control of natural resources and 
manufactured articles for international distribu- 

4. International control of international banking. 

5. An adequate international police force as an im- 
minent guarantee of the effective administration 
of the above four points under a united world 

In this five-point plan, there is no surrender of na- 
tional self-determination as set up by national ma- 
jorities. The national sovereignty of peoples is left 
unimpaired, — the government accepted by each nation 
remains inviolable. 

There is a warning note in these suggestions, — 
a warning that, like the World War I Peace Treaty, 
this World War II Peace Treaty must not be nullified 
by a minority of powers, however big the powers, 
who seek to restore the statu quo ante at the ex- 
pense of a World War III. 

Transcendentalism contained many dark sayings 
against the rational conventional religion of the 1840's. 
And now, in these 1940's, a plain protest is here made 


in favor of a return to and the practice of PLAIN 

Emerson is heroic in having left the ministry to 
minister unto men. He and those with a like ideal, 
were commencing to be aware of the narrow secta- 
rianism which forbade the free expression of the truth 
receivable from the Spirit of truth, — if and when it 
were received. 

Transcendentalism was modernization of the true 
meaning of the Christian Gospels. Its advocates were 
receiving intuitively genuine premonitions of the mean- 
ing of true Religion, based not only on the reason of 
the mind but on the emotion of the soul, — and on the 
aspiration of the spirit in Man. 

These Puritans wisely halted on that Threshold 
over which angels feared to tread. They were then 
too prudent to rush in unprepared to cope with the 
fearful opposing forces of the "ruler of the world". 
Presently this selfish egotism finds expression in the 
guise of Christian Science, Orthodox Judaism, Roman 
Catholicism, Protestantism, Religious Sectarianism and 
ists and isms generally. 

But all these and other religious groups based on 
the precepts of men are clearly foolishness when con- 
sciousness becomes emotionally aware of the teaching 
of the Spirit of truth. Yet each of these "religions" 
possesses jots and tittles which shall not pass away. 
Unfortunately, the truth in all these aspects of re- 
ligious worship is partial truth, and that clouded by 
the precepts of men. 

And truth respecting the above mentioned mod- 
ern religions is as follows : 

Christian Science majors mind as God and God as 


mind, — a suggestion that is only one-fourth of the 
truth, but sanity for neurotics. Natural will is mesmer- 
ized and directed to mental and physical effects. 

Orthodox Judaism majors a materialistic reestab- 
lishment of the grandeur of the Kingdoms of Solo- 
mon and David, continues to ignore the prophetic 
suggestion that a Messiah was to come whose King- 
dom is not of this world yet willed to express himself 
in this world. Only Hebrew Christians can reestablish 
the Hebrew State of Palestine. And surely there is 
abundant glory in such reestablishment. 

Roman Catholicism majors powerful suggestions 
which induce trance hypnosis in ; the laity, — a laity 
which is slowly realizing that hypnotism nullifies true 
aspiration. Like the Orthodox Jews, the Roman Cath- 
olics have adopted much of the magic ritual of the 
Egyptian Hierophants, using images and miracles and 
music, all combined to induce an auto-suggested trance 
in people habituated to dictated perversions of Plain 
Christianity. Some of these Romanists are "not against 

Protestantism majors suggestions based on the pre- 
cepts of men, hence obscures reception of the emotion- 
al approach to Plain Christianity. 

And if the Christian Scientists major a fourth part 
of God, as though he were Omniscient only, Reli- 
gious Sectarianism is far more fractional in its ra- 
tional worship, basing suggestions on a few texts from 
the Gospels. 

The followers of ists and isms have accepted sug- 
gestions which make of them "wandering stars, for 
whom the blackness of darkness hath been reserved 
forever", as prophetic Jude declares. Blind followers 


of the blind. 

Yet, in all this confusion, a Man can be a Christian 
in spite of "religion". 

Thus is made clear the fact that the major sugges- 
tion of Transcendentalism was and is a progression 
above all rational conventional forms of religious wor- 
ship. The intuitional ideas received and meditated upon 
are based not on objective impression but on subjec- 
tive inspiration. This is a near approach to the truth 
declared in Plain Christianity, — that when man be- 
comes receptive to the presence of the promised Com- 
forter, the Spirit of truth, he is taught all the truth. 

Because of the important transition from rational 
ideation in religious worship to inspired intuition in 
devotion to God, the subject of Transcendentalism 
gave contemporary thinkers "pause for thought". And 
that the reader may go a step further and become 
aware of how to contact the means by which inspired 
intuitions are received, the following important in- 
formation is written for all concerned. But first a 

Unless the reader freely will to see himself as he 
really is in character, and is willing to become aware 
of how to overcome the fear of death while sur- 
rendering selfish egotism, — actual riddance of his evil 
propensities, — he is warned that he will enter a state 
of consciousness in which, as Shakespeare says, the 
angels fear to tread. He may become an house divided 
agamst itself, obscessed. 

But, he is no longer a fool when he has prepared 
himself for the surrender of selfish egotism and has 
sincerely commenced to express Good Will, — he be- 
comes a wise Son who makes the heart of The FA- 


THER glad. The simplicity of the process is its own 
difficulty. For nothing is more difficult to a convention- 
al dupe than to become as a little child, eager to re- 
ceive and express the truth in Good Will. 

And now the method of becoming aware, of ac- 
quiring vision. 

The method is educational, much as all knowledge 
is gained from ideas suggested to consciousness by 
and from the experiences of man. This education is 

Commencing with ten minutes attention on first 
getting up in the morning and just before retiring 
at night, meditate on the meaning of the words in 
a sentence or two selected from the 14th Chapter 
of the Gospel of St. John. Soon this chapter will be 
memorized. Gradually the beauty of the declarations 
is received, and almost imperceptibly the ten minute 
period is gladly extended to fifteen, twenty and more 
minutes, — the times for rising and retiring being set 

Then follow up in like manner with the 15th, 
16th and 17th Chapters of St. John. 

These four wonderful chapters are suggested be- 
cause they are the final declarations of Jesus while 
living in the Hesh-and-blood body with his disciples. 
These four chapters are the Four Gems of the Gospels. 

During these meditations, the spiritual meaning 
of the words will be gradually received. Conscious- 
ness discovers how to agree and consent with itself 
that the Spirit of Good Will toward Men expressed 
in the words is actually present. Progression is made 
from the Jealous God of the Old Testament to the 
Loving Father of the New, — a conscious evolution 


lp&lW-:v> ■ •'•• . . ...... 

from natural existence into spiritual living. 

The process is much like that of a child born into 
the world becoming conscious of light, a quantity of 
light. This quantity of light gradually nucleates into 
a subtle vision, a something gradually forms as an 
idea and, behold, the child consciously perceives, is 
aware of inspiration as from a Presence. 

This description is childish. And rightly so. But 
the joyful awareness of that Presence is received as 
an emotion which transcends all reason. Soon one 
becomes aware why the wisdom of men is as foolish- 
ness in the sight of God. And this only because Good 
Will has succeeded selfish egotism! 

One is now aware of the spiritual meaning of emo- 
tion. It is love, — beautiful, pure and glorious devotion 
to God, adoration of The Only True GOD. 

Natural man has always required signs as evidence 
that a statement is true or that an agreement be kept. 
The man stating or agreeing signs his name, witnesses 
in written characters that his own possessions, what 
he actually has, can be attacked or attached in suit 
at law if the statement prove untrue or if the agree- 
ment be not kept. This signing has been well called 
the accomplishment of a deed, because when signed, 
the deed or act described is by intent committed or 

But such signs and signing are all objective sen- 
sual evidence in support of a statement or agreement, 
and the futility of requiring objective signs in sup- 
port of statements and agreements involving no mate- 
rial commitment, is never sensed by natural man. He 
requires security more material than a spoken yea or 
nay. The fact is, subjective and invisible phenomena 


are too subtle for reception by the gross senses of 
natural man, cannot be reasoned upon, are unreason- 
able to him, and thus when and if supersensual intui- 
tions are offered him as signs, it appears to him that, 
though he requires a sign, no sign is or has been given 
him. No spiritual sign or evidence can be sensed by 
natural man. In this sense, no other signs than nat- 
ural signs can be given natural man. 

Only men with vision, men who have become aware 
of spiritual being by some method like that above 
described, only to such Men of Good Will is it given 
to receive the spiritual ideas which are the bases of 
all things, both objective and subjective. 

What are some of the spiritual ideas perceived in 
the trend of modern events? 

Bearing clearly in consciousness that the Messen- 
ger of the Gospel declared he came into the world 
not to bring Peace but a Sword, and that word Sword 
is a two edged symbol for Truth, it is here opportune 
to frankly review some of the causes of World War II 
and which are again operative as major causes of 
World War III now in process of production all 
over the world. 

Great publicity was given to the fact that six mil- 
lion Jews were killed during World War II. There 
were more than twenty million other Hebrews and 
Gentiles killed during this same war, of which fact 
much less has been published. Why? Money power 
or its lack? No; but greed for possession of money 
power by both selfish Gentiles and Jews. The leaven 
of idolatry permeates all mankind. But characteris- 
tically, Gentiles mourn their dead; Jews wail. 

Presently, no so-called nation of Gentiles is qualified 


to throw the Stone of Christianity at those perverse 
Jewish idolators who oppose the very Will of God 
by reversion to the law of might makes right in at- 
tempting to reoccupy Palestine. Gentile nations are 
clearly as idolatrous in consciousness as are the nihil- 
istic descendants of the house of Judah. The absorp- 
tion of the Lost Tribes of Israel by the Heathen 
masses of men, has resulted in confusion of all the 
native characteristics concerned. But the Jew has not 
been so absorbed. He inherently personates a "pecu- 
liar people". With a Mark of Cain upon him, the 
Jew has long been distinguishable as a Jew, even as 
the leopard is distinguished by his spots. 

For centuries a mark of perversity, of a dispersed 
and impenitent people, this mark when the House of 
Judah "sees with their eyes and hears with their ears 
and turns again" to the worship of the Christian 
God, then will these characteristics of perversity serve 
to strengthen excellent faculties by which to witness 
the Glory of the Only True God declared by the King 
of the Jews, Jesus Christ. 

Then will this first nation to receive the declara- 
tions of the Gospel come into the realization that 
there is no Palestine set aside for the Jews, and 
they and all tribes and nations know that the Holy 
Land is where Man expresses Good (God's) Will. 

Not in vain has the Hebraic history been recorded 
and published to the world in the Bible, should other 
nations sincerely apply to themselves the reconstruc- 
tions and progressions of Hebraic experience. 

If, persisting in the expression of world-wide idol- 
atry as in a return to the statu quo ante of the World 
War II openly sought by some nations, strong mi- 


nority groups use the atomic bomb in attempts to 
gain control of the natural resources of the world, 
such abuse will result in the destruction of what men 
call civilization. And in the present state of conscious- 
ness expressed by the "blind leaders of the blind", 
such a reconstruction because necessary is becoming 
inevitable. Idolatry must be purged. 

A War of Atomic Ignition will be quickly effec- 
tive, — will be the fulfillment of the prophesied Battle 
of Armageddon. 

"Lead us not into temptation 11 ? Can the leaders 
of mankind resist the temptation to abuse the gift 
of atomic energy in war? 

But lest pearls be treated neglectfully or even dis- 
dainfully by the lower understanding of man, enough 
has been said to those who are seeking the WAY to 
spiritual being and awareness of inspiration. These 
last know how to rightly use atomic energy and all 
things in realization of the patient Mercy which per- 
fects consciousness into Conscience, and flesh-and- 
blood body into spiritual Being. 

"Ye heard how I said unto you, I go away and 

I come unto you In that day, ye shall ask 

in my name, and I say not that I will make request 
for you, for the Father himself loveth you because 
ye have loved me and have believed that I came forth 
from God. I came out from the Father and am come 
into the world. Again, I leave the world and go unto 
the Father. 11 So said Jesus. 

And we bear witness that that day is come, as above 
and forever, even as Emerson and all Men of Good 
Will are transcendentally aware. As preparation for 
this result, Transcendentalism is truly remarkable. 



Now, reader, know 

Within this book contrived for thee 

By willing pen of humble toil, 
The Truth is told with clarity, 

Free from the smoke of ancient oil. 
Reality is here displayed 

Of history much neglected: 
And revelation now assayed 

Of customs long respected. 
Upheld some act, some idol fall, 

Some good reclaim'd, convention curb'd 
That men become as humans all, — 

Know how to live, existence serv'd. 
Encourage, strengthen consciousness 

To valiant acts in every place, 
Express through men true right-use-ness 

In words and works of truth and grace. 
* * * 

For those who see and hear the Truth, 
Aware of Being, — expressing ruth ! 

// Pilgrim. 

A Challenging Discussion of Transcendentalism 
as Revealed in the Works of Emerson 

Ever since our Puritan Forefathers stepped out of small 
boats near Plymouth Rock, they, like that Rock on the 
bleak New England sands, have rested self-satisfied con- 
sciousness on the assumptions of prudent intelligence, 
especially as concerned their ideal of religious liberty. 
They were determined to worship God in strict adherence 
to such assumptions. 

Like the Plymouth Rock, they have withstood the tides 
of mesmeric Witchcraft, the wash of hypnotic Science, 
and the storms of suggestive Emotionalism of all kinds. 
All this while ignoring the fact that like the sand under 
that Rock, the grit of scholarly dictation is being washed 
away, slowly revealing the solid foundation of Inspiration 
prudently adumbrated by the "dark sayings" of the Sage 
of Concord. 

TRANSCENDENTALISM was not nor could be 
completely ignored by complacent Puritan descendents, 
because that was a Power at work in the movement, a 
Powerful Influence which gave pause to inherited Puritan 
dictation. Thus James Elliott Cabot declared in his excel- 
lent "A Memoir of Ralph Waldo Emerson," that the more 
the Cause which prompted Transcendentalism is looked 
into, the more remarkable Transcendentalism becomes. 
And further "looking into" is now undertaken. 

No more than the author's previous book, PLAIN 
CHRISTIANITY, was written to thrilb the multitude 
who read the best sellers, is this explanation of TRAN- 
SCENDENTALISM planned to please the casual or 
prejudiced reader. 

The author is Colonel William Rogers, a Pilgrim come 
out of Puritan Plymouth, in whom intellectual dictation 
has been succeeded by inspired Good Will. 

Cloth, Price $2.00